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Beit Midrash
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- Bemare Habazak - Rabbis Questions
Answer: Mazal tov! After commanding to destroy avoda zara, the Torah says: "Do not do so to Hashem" (Devarim 12:4). The gemara (Makkot 22a) takes this as a prohibition to destroy objects associated with Hashem/service of Him. The Rambam (Yesodei HaTorah 6:1, 7) lists a few full violations: erasing a Name of Hashem, destructively removing a stone from a Temple or altar, and burning such a structure (ibid.). Destroying p’sukim from Tanach and their commentaries is a lower-level violation (ibid. 8). Thus, your concern is grounded, but we will look for alleviating factors.
First, presumably your interest is to break the plate, not specifically the pasuk. The gemara (Arachin 6a) says that holy writing on an object sanctifies only the part of the object that contains the text; one may cut off that part and use the rest of it (see Shulchan Aruch, Yoreh Deah 276:13). The rule of davar she’eino mitkaven allows one to do a permitted action even if it might (but also might not) unintentionally accomplish something that is prohibited (this rule is not limited to Shabbat - see Nazir 42a).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
469 - A Renter Having a Zecher L’churban
470 - Breaking a Plate with a Religious Text
471 - Is a Difficult to Remove Residue a Chatzitza?
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Common practice allows to erase words of Torah from a blackboard. While some posit that this is only permitted to replace it with other divrei Torah, due to little alternative (Shut HaTashbetz I:2), we erase blackboards after Torah classes even to use them for mundane writing. The Ein Yitzchak (OC 5:11) explains that when it was written in order to erase thereafter, it is considered as intention to not bestow kedusha on the writing. Similarly here, the plate designer wrote the text for it to be broken and the letters likely severed, and therefore it was not sanctified.
One could argue that only destructive breaking is forbidden (see Rambam ibid. 7), and here the breaking is a festive, holy act. However, this exaggerates the minhag. According to most (see Eliya Rabba, OC 560:7; Mishna Berura 560:9), the reason is to remember the pain of the destruction of the Beit Hamikdash. Thus, our intention is to destroy, albeit for a good cause. The Aruch Hashulchan (Even Haezer 50:26) explains that breaking the vessel represents finalization of the tena’im document (which not everyone has at engagement parties). Either way, it is unclear that this is a sufficiently positive religious act to justify destroying something with a holy text. The Pri Megadim (60, MZ 4) explains that we use a vessel from pottery, preferably an already broken one, because the minhag does not justify wasting a fine utensil. Therefore, any trend to purposely make an arguably kadosh utensil just to break it seems regrettable.
Here, the plate was made with the best intentions, and there is likely concern about insulting your friend by not using it, and we have already seen reasonable grounds for leniency. This case has clearer grounds for leniency. First, the words’ meaning is borrowed (melitza) from the Torah context, a request that Hashem show his love for Israel (here it must be that the couple should have long-lasting love). The halachot of a pasuk do not apply to melitzot even using the precise words (Shulchan Aruch, YD 284:2). Finally, these words, are not a pasuk but come from Musaf of Rosh Chodesh (albeit modeled after Yirmiyahu 31:2). While we treat entire prayers with care, a few words from one without Hashem’s Name do not have kedusha (Ginzei Hakodesh 10:14). Therefore, you may break the plate in question.
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
